Corporate Worship and the Character of God (Part 2) (1 Corinthians 14:26–40)

Cotton Mather, an American Puritan (1163–1728), insightfully commented, “The great design and office of the Christian preacher is to restore the throne and dominion of God in the souls of men.” That is so good, and it well summarises the apostle Paul’s burden concerning corporate worship in the local church (vv. 24–25). Paul knew that our view of God (theology) shapes our corporate worship and that our corporate worship shapes our view of God (theology). This was his main concern about this church’s obsession with the spectacular gift of speaking in tongues. This church was abusing, misusing, and actually distorting what was a legitimate gift due to a misplaced focus in their corporate worship: a focus on themselves, rather than on each other and, most importantly, on God. With chapter 13 casting its shadow over this chapter, we can observe that, though they were loud when they gathered, they were not very loving—either toward God or toward one another.

We saw previously that our worship is to be mindful (vv. 20–25). Mindful (and thus mature)worship will be sensible (vv. 20–22), sensitive (v. 23), and serious (vv. 24–25). In this study, we will proceed to see that our worship is to be also both meaningful (vv. 26–33) and even mundane (vv. 34–40). Though not necessarily spectacular or sensational, corporate worship, as prescribed by Paul, will be sacred because scriptural and thus truly spiritual.

First, biblically-prescribed worship will be meaningful.

By “meaningful” I mean worships that is revelational (word–centred), rational (thoughtful), reverent (God–focused), and relational (concerned for one another). At least three things are necessary for such meaningful worship.

Worship must be selfless: “What then, brothers? When you come together, each one has a hymn, a lesson, a revelation, a tongue, or an interpretation. Let all things be done for building up” (v. 26).

Perhaps Paul is listing potential activities when the church gathers for corporate worship, but he might rather be highlighting their self-centred attitude as they gathered. Perhaps each came expecting to be vocal and that for their own benefit rather than for the benefit of building up the church. If so, Paul is exhorting them to be selfless, thinking of the welfare of the church community. Edifying the temple of God is more important than displaying one’s skills.

Motive in worship is essential. A quote in my office reflects these words from nineteenth-century Scottish preacher James Denney: “No man can bear witness to Christ and himself at the same time. No man at [the same time can] give the impression that he is clever and that Christ is mighty to save.” This is essentially what Paul is saying. He is saying, “Get out of the way!” If we are selfless then we will be self-controlled to the benefit others.

Worship must be self-controlled:

One of the characteristics of the modern-day Charismatic movement is its lack of self-control. It is often claimed that “where the Spirit of the Lord is there is liberty,” misapplying the words of 2 Corinthians 3:18 to validate chaos as a mark of the presence of the Spirit. Nothing could be further from the truth, as Paul here makes clear.

Paul explains that meaningful, selfless exercise of the gifts is orderly. It is sane, it is self–controlled, and it is sensible. Corporate worship, in other words, is not a free-for-all. Let’s look at this.

With reference to speaking in tongues (vv. 27–28), if any speak in a tongue, then the divine protocol mandates that only two or, at most, three people may do so, one at a time, and an interpreter must be present. If this was observed in churches, I guess that most tongues speaking would cease. Again, tongues refers to a spoken language, not ecstatic speech. What passes for tongues and interpretation today misses the mark. Ecstatic speech followed by some vague (and manufactured) interpretation is not what Paul is ordering here.

Further, note that self-control is called for in that tongues speaking is limited and it is orderly. The Spirit of God is not a Spirit of chaos but rather he turns chaos into cosmos (Genesis 1:1–2ff).

Paul is firm about this matter of self-control. The church must obey God’s inspired rules. If someone feels overwhelmed to speak and yet there is no interpreter, or if two or three have already spoken, then that person must keep to himself “and to God.” As previously noted, Paul is not authenticating that the person truly has the gift of tongues, nor is he condoning a private prayer language. Rather, in v. 28, he is simply making the point that, if someone feels “led” to speak in tongues, but no interpreter is present, he or she must be silent.

Paul teaches us that the Spirit of God is neither careless nor carefree. But perhaps more importantly, he is making clear that that those with speaking gifts have the responsibility for self-control. They are to control their tongue, quite literally. In other words, spiritual gifts are neither self-authenticating nor do they justify autonomy. Corporate worship is not about you and me!

A true worship service should be experiential, but it is not ecstatic, at least in an esoteric sense. God has created humans with rationality, and he has re-created his people with even more rationality (see Romans 1)! We are to behave like it. Paul continues to make this point with reference to the gift of prophecy.

With reference to speaking words of prophecy (vv. 29–32), the gift of prophecy was a divine enablement of direct revelation from God through his servant(s). It was a means of God’s self-disclosure to equip, to help, to build up his people. Sometimes, it was a word of prediction (e.g. Agabus, Acts 13; 20). Most often, it was a word of prescription whereby God revealed truth to guide his people.

In the context of Paul’s teaching, this gift was for the building up of the body of Christ. For this reason, I am sceptical concerning claims that a person is given a direct revelation from God about an individual (e.g. who they are to marry, what job they are to pursue, etc.). Regardless, since this gift ceased in the first century, all present-day claims to prophecy should be summarily dismissed.

However, since prophecy was present in the church of Paul’s day, he lays down rules for its exercise.

Only two or three prophets are permitted to participate in the corporate instruction of the church, and one must “weigh what is said.” This was to guard against false prophets and prophecies (1 Thessalonians 5:19–22; 1 John 4:1–6; see Deuteronomy 13:1–5; 18:15–22).

Be Submissive

If while one was speaking and another prophet receives a word from the Lord, the first one must give space to the other one (v. 30). Paul expected order in their corporate proclamation because order makes for a healthy environment “so that all may learn and be encouraged” (v. 31). Note again Paul’s emphasis on the corporate benefit of the spiritual gifts. God’s revelation—his word proclaimed in corporate worship—is for the benefit of those who hear it more than for those who speak it (though, of course, they benefit).

When anyone proclaims God’s word in corporate worship, they must exercise the self-control of doing all they can to clearly explain so that others might indeed learn and be encouraged. Preachers must discipline themselves to study and to arrange and proclaim their message in the most helpful way. In other words, if one relies on “the Spirit” in a sloppy and irresponsible manner, he should probably expect the outcome to be a train wreck. Preparation for careful explanation, including relevant application, is rarely spontaneous.

Oswald Saunders wisely observed that, though it doesn’t take much of a man to be a man of God, it will take all of him. The lazy need not apply.

One final observation concerning self-control in corporate worship (at least with reference to word ministry in public worship) is addressed in v. 32: “and the sprits of prophets are subject to prophets.” The prophet is expected to follow these rules of order for he has the rational ability to do so. He is to subordinate his ministry to the well-being of the congregation to the glory of God. In other words, those proclaiming God’s word are responsible for how long they preach.

The length of a sermon can negatively affect corporate worship. Preachers need to learn to “read the room.” And they need to submit to the time limits they are given.

When we gather for corporate worship, we are to do so filled with the Spirit, which is partly manifested by a good degree of self-control. Be sure that we do not hinder our gatherings through a lack of this. After all, what we are doing is sacred, which brings us to v. 33.

Corporate worship should be sacred: “For God is not a God of confusion but of peace, as in all the churches of the saints” (v. 33).

Paul concludes by reminding the Corinthians of the reason for his instructions: the character of God. God’s nature demands order in corporate worship. Since God is orderly in turning chaos into cosmos, so those gathered in his name are to be a cosmos, a “world” reflecting God’s character. And this was not only true in Corinth but rather “in all the churches of the saints.”

As is often recognised, local churches are God’s embassies, strategically placed throughout the earth to represent God the King. When both citizens and “strangers” enter such an embassy, there is to be a sense of God.

The local church—God’s gathered because covenanted people—is sacred space. Local churches are to be a people to whom other people can look to learn about God. This is why these chapters matter. This is why it is important for us to patiently work through these passages. What we do and how we behave when we gather is a sacred event. It is to honour God. It can impact lives for eternity.

This is why church members should prioritise gathering on the Lord’s Day. This is why we must come prepared, and remain prepared. This passage, and its principle, is a strong argument against having dual services for the same church. The worship experience cannot be automatically reproduced. Word-driven worship is an event that cannot be automatically replicated.

When the church gathers, let us encourage and comfort one another with the reminder of the presence, power, and peace of God.

Though sin entered the world, causing upheaval in every realm, God sent his Son to reorder the mess. He did so by living a sinless life and then laying down his life in our place upon the cross. There he took our deserved wrath from God to satisfy God’s justice. Having done so, he rose from the dead, able to save everyone from guilt and God’s wrath—everyone who will confess they are sinners in need of this Saviour. Those who do have both peace with God and are heirs of the peace of God. This peace is offered to you today. Receive it and enter into corporate worship of our holy God.

Second, biblically-prescribed worship will be mundane.

Our corporate worship should not be innovative. We must not tamper with God’s established, marvellous norm for corporate worship.

Worship must be Scriptural.

Paul winds up his corrective instruction bracketed by two statements (vv. 33, 40), indicating that biblically prescribed corporate worship is not novel. Rather than being innovative, corporate worship “in all the churches of the saints” (v. 33) is to be largely the same. Specifically, corporate worship is required to be “done decently and in order” (v. 40). It is to be Scriptural. This has many facets, but Paul mentions two in particular.

Local churches that are Scriptural in their corporate worship will be submissive in their corporate worship (vv. 34–35).

The second half of v. 33 works, in my view, like a hinge on a door connecting what has gone before with what follows. That is, everything Paul has said thus far is as it is to be in all the churches of the saints, as is everything else he is about to say. Just as those exercise speaking gifts are to exercise submission for the welfare of the congregation in corporate worship, so are the women (v. 34). More accurately, I think, this refers to “the wives.”

Of course, this verse has been at the centre of much controversy. I think needlessly. Scripture does not contradict itself and so, in comparing this statement with 11:2–5, it is evident that Paul is not issuing an absolute command. He is not commanding unqualified silence of women/wives. We need to pay attention to the context.

It might be that Paul is forbidding women/wives from weighing the prophecies (v. 29). This is a fairly popular view, particularly as an argument against women preaching in a worship service. I believe 1 Timothy 2:11–12 does forbid such activity, but as attractive as this interpretation might be, I cannot fully endorse it. Rather, I think that Paul is addressing what may have been a particular problem in this congregation.

Twice before, Paul has spoken about church members submitting themselves for the greater good by being “silent” (vv. 28, 30) and he is doing the same here. Here Paul refers to Scripture (“the Law,” most likely Genesis 2:20–24) exhorting wives to be careful that they not speak in such a way that their husbands are shamed (v. 35; cf. 11:5). This may very well have applied to some who sought to “weigh” in a prophecy spoken perhaps by her husband or they spoke up in such a way that they belittled the man speaking. Some have suggested that perhaps some wives were chattering during the prophecy or were correcting someone or inappropriately interjecting questions. Schreiner helpfully summarises,

Whatever the specifics, Paul clearly instructs that when the church gathers, a wife does not cease to be a wife. God designed married women to be respectfully submissive to their husbands. This creation order is to be respected not only in the environs of the home but also when the church gathers. Apparently, some wives were behaving in a disorderly way; that is, in a way that contradicts God’s revealed order and hence character.

Verse 35 is in line with this interpretation. Rather than potential disorder, disrespect, and/or dishonour, Paul instructs that, if there are particular questions that might result from the gathering, wives rather should discuss this with their husbands in the privacy of their home.

That Paul encourages the wives to “learn” indicates again a major purpose of corporate worship; namely, to edify members and thus the church as a whole. But alongside this observation, don’t miss the assumption that a Christian husband is expected to lead his wife towards edification.

There is nothing inherently wrong with married women seeking biblical answers from her elders or other Bible teachers in a church. But, clearly, the first port of call is to be her believing husband. Men are to be equipped to equip their families. They at least should be leading the way.

Husband, what are you doing to equip yourself and your wife and family concerning the gospel and God’s word? Are you spiritually respectable before your wife and family? If you are struggling to do so, what do you plan to do about it?

Verse 36 may be connected with what has gone immediately before or immediately after. Again, like v. 33, it may serve as a hinge connecting both sections. Regardless, Paul’s (sarcastic) point is clear: “Do you think you set the standard for what is acceptable in corporate worship?” Paul implies that the church was guilty of extreme ecclesiological individualism, if not arrogant isolationism. Jackman says it well: “They are members of a universal church, not just a local congregation, and they are not at liberty to turn their backs upon other congregations and to go their own way.”

The believers in Corinth behaved as though they were the standard. Paul pastorally and apostolically puts them in their place with this statement (and with what follows).

We learn from this that, though there might be a cultural strangeness from church to church, nevertheless there is to be a biblical sameness in corporate worship. That is, worship, from church to church, the same elements, and the same creation order.

We have no right to play fast and loose with how God has ordered his worship. Every legitimate local church—regardless of geographic or historical location—is to order corporate worship in accordance with what God has ordered.

Being scriptural is more important than being sensationally spectacular. Though we rightly seek the experiential when we worship, this is the consequence of being faithful to God’s expositional expectation. Really, it is not about you. And neither is it about me.

Worship must be spiritual:

Directly on the pointed heels of v. 36, Paul drives home the litmus test of their spirituality. The Corinthian church was seemingly obsessed with being seen as “spiritual”. Some members assumed that speaking in ecstatic speech was proof positive of their “spirituality.” Paul here confronts that attitude with the challenge: “You think you are spiritual? Great. Then prove it be submitting yourself to Scripture.” The evidence of their “spirituality” is not to be found in the miraculous but rather in their obedience to the mundane, to the norm as prescribed by Scripture.

Paul pulls no punches as he makes his apostolic appeal. What he is writing is not merely good advice or pastoral suggestions but rather it is “a command of the Lord.”

The spiritual test of a congregation’s corporate worship and her health is not numbers, or “wow” effect, or miracles, but rather biblical fidelity. Of course, there is more to church health than the nuts and bolts of God’s commands, but it is certainly not less than that. We are responsible to align with apostolic doctrine. And that means that in a sense the quality of our worship is measurable.

Verse 38 is a sobering warning. Paul is saying that if anyone chooses to remain wilfully ignorant in this matter, if anyone chooses to reject biblical truth and to go their own way when it comes to worship, they will remain unknown—by God. Those who dig in their heels, resisting apostolic commands, are dangerously toying with apostasy (see Matthew 7:21–23).

Brothers and sisters, corporate worship is not a light matter. It can mean the difference between eternal life and eternal death. Beware.

As Paul brings this chapter and theme to a close, we should observe the pastoral tone. It is loving. Chapter 13 casts a shadow over this chapter. Paul addresses them again as brothers (vv. 20, 26). Though their exercise of tongues might be counterfeit, and though their attitudes need a right royal adjustment, nevertheless Paul does not assume they are counterfeit Christians. With a judgement of charity, he addresses them warmly. Paul is a much-needed combination tough and tender. This is a good lesson for us all, particularly when it comes to this often-contentious issue.

Paul repeats himself, exhorting them to be zealous for that which will do the most good to the local church (12:31; 14:1). He emphasises the importance of word-centred worship, corporate worship in which the revelation of God is made known in such a way that proper experiential worship can take place.

But Paul guards against lurching in the other direction. He will not throw out the proverbial baby with the bathwater. So he cautions, “Do not forbid speaking in tongues.” I can hear some responding, “Oh great, now we are back to square one!” Hardly.

The gift of tongues was at least theoretically practised at that time. Paul even confessed to having the gift (vv. 6,18). Therefore, he cautions them to not forbid the real thing, as revealed by the rules he has given. This, of course, is the way that we would respond today if someone claimed the gift. This  is precisely why Paul concludes with the final exhortation, “But all things should be done decently [decorous, in a seeming manner] and in order [regular arrangement, fixed succession observing of a fixed time].”

In other words, when corporate worship is exercised according to God’s rules, the congregation can expect that God is really among us (v. 25). This is what we so desire.

Brothers and sisters, we have spent considerable time unpacking this important section (vv. 12–14). What will be the outcome?

I trust that we will be more thoughtful and better prepared for worship each Lord’s Day as we gather. I trust that we will think of our responsibility and opportunity to edify others, mutually equipping one another to experience God and to express this reality to one another. I also hope that we have learned the importance of examining our experience by the Scriptures. This will go a long way towards maturing our congregation.

If you are not a Christian, I hope that you will experience the reality of the true triune God by believing his gospel.

The congregation in Corinth and our congregations share the same root: the powerful message of the cross of Jesus Christ—his death, burial, and resurrection (15:3–4). It is real and it is your only hope for forgiveness of your sin and for reconciliation with God. Repent and believe on the Lord Jesus Christ and you will be saved. Saved, to join other Christians in our corporate worship, to the glory of God, and for the good of our souls.

AMEN